Jahane Rumi In search of the unsearchable: O, my soul! where would you find your house?

14Mar/101

A red card for the Secular Indian Muslim

I am posting a brilliant piece (published by Indian Express) by my dear friend Rakhshanda Jalil - she is a bold yet sensitive writer based in Delhi. All power to her pen.

The controversy regarding the conferment of Qatari nationality upon M.F. Husain — and his acceptance of it — has given us the opportunity to revisit an old but neglected debate. The debate on being an Indian Muslim or a Muslim Indian is old hat; but the one concerning the “secular Indian Muslim” — the SIM? — needs our urgent attention. Those who doubt the existence of such a breed and view it as a contradiction in terms would do well to remember the legacy of a long line of distinguished people, from Mirza Ghalib, Hakim Ajmal Khan, Dr M.A. Ansari, Maulana Azad, Dr Zakir Husain to M.F. Husain, to name just a few. Then there are the nameless millions — doctors, lawyers, writers, journalists, teachers, wage earners who are living proof of Indian secularism. Husain is simply another link in this ganga-jamuni chain. He needs to neither establish his credentials nor protest his innocence; his work speaks for him.
Having established the credentials of this breed, let us set out the contours of its present dilemma: one, it exists in sufficiently large numbers to have escaped our notice yet, oddly enough, has never managed to establish a public profile for itself; nor has it, given its numbers, translated into a sufficiently large, and therefore woo-able, vote bank. Two, despite its largish presence (I imagine roughly half the population of Muslims in India), the breed is under severe threat.
One is not interested in establishing the presence of the SIM, for that one takes as a given. It has always existed in the weft of the Indian tapestry as the warp that runs alongside. In fact, what ought to concern us is the threat to its existence. That this threat is
13Mar/101

Karachi Literary Festival

Oxford University Press and the British Council are holding a literary festival - first of its kind.

The programme can be viewed here. KLF programme

I am off to Karachi next weekend to attend this moot.

1Mar/100

Kaifi & I

Shabana Azmi reads from her mother Shaukat Kaifi’s memoirs at the Jaipur literary festival. The segment was introduced by Urvashi Butalia
Presented by DNA

Jaipur Literature Festival 2010 from Dreamcast India on Vimeo.

26Feb/104

Mystical Form of Islam Suits Sufis in Pakistan

A New York Times' piece where I was quoted.

By SABRINA TAVERNISE- LAHORE, Pakistan — For those who think Pakistan is all hard-liners, all the time, three activities at an annual festival here may come as a surprise.
Thousands of Muslim worshipers paid tribute to the patron saint of this eastern Pakistani city this month by dancing, drumming and smoking pot.
It is not an image one ordinarily associates with Pakistan, a country whose tormented western border region dominates the news. But it is an important part of how Islam is practiced here, a tradition that goes back a thousand years to Islam’s roots in South Asia.
14Feb/105

Jaipur, Faiz and Ali Sethi

Ali Sethi recently attended the Jaipur literary festival and his extraordinary performance is now accessible to those who were not there. I should thank him for sharing this video. Ali's instructions were also meticulous but I will not post them here except his concluding comment: the whole of the rest of the session is fantastic, and includes an excellent performance by Shabana Azmi as well as a very funny story told by Javed Akhtar about his first meeting with Faiz Sahib..

Click and enjoy!

Jaipur Literature Festival 2010

14Feb/1015

Mazhub – a voice for peaceful South Asia

In 2006, I read this brilliant poem by Brijinder"Sagar (found here on Adnan's brilliant site). I had kept it with me for an adequate translation. I have been unable to do justice and therefore I will rework my draft to post here. In the meantime, this poem will be accessible to Urdu-Hindustani speakers. This poem is about bigotry and extremism in the name of religion that has overtaken India as well as other South Asian countries. Pakistan is no exception and Bangladesh is also witnessing the rise of Islamism, though not as alarming as India and Pakistan. Sri Lanka has also seen ethnic warfare, different in its manifestation but akin to the violence and death that comes in its wake. In such a charged environment, voices for peace are delightful.

Mazhub
Har haath main mazhub kay parcham
Har aaNkh main wehshat ka junooN
Lub pay haiN nafratoN kay sholay
KhyaaloN pay ik aawaaraa fusooN
Ik zehar ka baadal fazaa pay chaayaa hai
Khumaar-e-ghaphlat phir zehanoN pay aayaa hai
Har nighaah main bus ik swaal ki bu
Hindu ki aulaad hai ya muslim hai tu
Tarak subnay kiyay viraasat kay khazaanay
Woh Nanak ki wehdat Kabir kay taraanay
KahiN talwaaraiN to kahiN trishool aayaay
SadioN ki pehchaanaiN sub bhool aayaay
Bhai ko bhai kay qatl ki pyaas
NamooN har samt yahi ghurbat-e-ahsaas
Lahu phir apnay hi lahu say laraa hai
Waqt phir sehmaa saa ik aur ja kharaa hai
Abhi to bhray bhi na thay Zakhm tam_ddun kay
Abhi to bhoolay bhi na thay woh aleel ayaam
DariNda insaaN main uthaa tha yeh abhi kal ki baat hai
Aadam khud bika tha yeh abhi kal ki baat hai
Aur aaj phir utraa hai afreet-e-wehshat
Aur phir say lagaayay hai chehraa mazhub ka
Phir say hai hujoomoN pay ik shauq-e-bekaar
Phir say banaa mazhub bahaanaa nafrat ka
Kab talak paighaMbar yooN neelaam karogay?
Kab talak latkaingay masihay saleeb-e-yaas par?
Kab talak pinhaaN insaaN qattl hogaa?
Kab talak pashymaaN karogay apnaa wazood?
Kab talak?
8Feb/104

How instability is garnered

My latest analysis published by The News

We continue to bemoan the failure of democratic norms to take root in our governance culture. True, that the repeated extra-constitutional interventions and direct or indirect military rule have rendered democratic governance as a distant and seemingly unattainable goal. In addition, the emergence of non-state actors, sometimes more powerful than the state itself has also led to formidable and multiple centres of power. In such a milieu, achieving the sustainability of democratic process is a Herculean task. Whilst the intentions of our unelected state institutions and their overt and covert non-state partners are clear, the behaviour of the political elites is confounding.

Not unlike the past, the divisiveness of Pakistan’s political elites has entered into a decisive phase. Fissures are apparent in the post-2008 political accord that led to the unanimous election of the Prime Minister, Yousaf Raza Gilani. The first cleavage, now a recurrent pattern, has emerged in Sindh where the coalition partners — the Pakistan People’s Party (PPP) and the Muttahida Qaumi Movement (MQM) — are pitted against each other for political control of urban Sindh. The latest skirmish is rooted in the evolving arrangements for the local governments and who will end up controlling the third tier of government. However, there is an ethnic dimension to it as well. Karachi remains besieged by sectarian, provincial, and linguistic ghosts that apparently are alive and kicking.

The second disruption in the political compact that led to a transition towards representative rule is unfolding in the shape of a brewing discord between the ruling PPP and the opposition Pakistan Muslim League (Nawaz). The PML-N rules the Punjab and thereby has a stake in the system and power matrix but it is also striving to maintain its ‘opposition’ status. This is why a dual strategy is evident where a few firebrand leaders of PML-N take a hard line against the federal government and the President Asif Ali Zardari. The party does not want to rock the system it says but also considers ‘options’ that lead to a mid-term election or even the premature exit of the President from the office in the wake of Supreme Court rulings on the National Reconciliation Ordinance.

22Jan/104

Folklore sans frontiers

There is no alternative to peaceful coexistence within South Asia, says Raza Rumi

As we crossed the blood lined Waagah, after three hours of soul-destroying bureaucratic tangles and multiple forms filled in by the guardians of our borders, nothing changed. It was an eerie reminder of how the two Punjabs are but one. The roads were dusty and rural life remains as time-warped as ever. The street vendors were selling dirty, unhygienic food items wrapped in a thick cover of flies; and the money changers and CD-sellers attacked you with a frenzy that one is used to back home.

I was part of a delegation from Pakistan that was driving to Chandigarh to attend the SAARC folklore festival organized by Punjab’s legendary writer Ajeet Caur. This was a motley crew: ten Punjabis of various stripes, and five Sindhis who have travelled all the way from Bhit Shah to Lahore. We were greeted with garlands and the usual Punjabi warmth by our hosts at the border. This was my first trip to India via land or, as they say on visa forms, “on foot”. One could not escape the strange sensation of striding across a “hostile” frontier.

21Nov/090

SOUTH ASIA: The Ties that Bind: Artists, Writers Forge Peace

By Irfan Ahmed

CHANDIGARH, India, Nov 18 (IPS) - Imagine writers, scholars and folk performers from eight South Asian countries coming together to share their common heritage and culture while promoting peace and harmony at the same time.

That is precisely what 200 members of the South Asian Association for Regional Cooperation (SAARC) did early this month, prompted by a collective aspiration to pursue their common objectives.

The move—which took place in this city—was deemed highly significant in a situation where the political leaderships of these states had been unsuccessful in making any major breakthroughs towards peace.